SECTION XII.

"The lord of Rākshasas was installed along with his brothers. And then he thought of the giving away in marriage of his Rākshasi sister. Then that Rākshasa bestowed his sister, the Rākshasi Surpanakhā, on that lord of the Dānavas and king of the Kālakas—Vidyujjibha. And having given her away, the Raksha was wandering about for the purpose of hunting, when, Rāma, he happened to see Diti's son, named Maya. And seeing him accompanied by his daughter, that night-ranger—the Ten-necked one—asked him, saying,—'Who art thou that (wanderest) alone in this forest devoid of men as well as deer? And art thou accompanied by this one having the eyes of a young deer?' Thereat Maya, O Rāma, answered that night-ranger, when he had asked this,—'Listen. I shall tell thee all about this. Thou mayst ere this have heard of an Apsarā named Hemā. She like unto the Paulomi of Satakratu was bestowed on me by the gods. And I passed a thousand years, being devoted to her. Thirteen years have passed away since she had gone on a business of the celestials, as also the fourteenth year. Then I through my extraordinary skill constructed a golden palace, adorned with diamonds and lapises. There I dwelt, aggrieved and sorrowful on account of her separation. From thence, taking my daughter, I have come to this wood. This, O king, is my daughter, grown in her womb. I have come hither with her, seeking for her husband. Verily being father to a daughter is misery to every one that seeketh one's honour. A daughter, forsooth, stayeth, ever placing the two lines[41] in uncertainty. And on this wife of mine I have also begat two sons;—the first is Māyāvi and the next Dundubhi. Thus have I truly related everything unto thee that hadst asked for it. But, my child, how can I know thee now? Who art thou?' Thus addressed, the Raksha humbly said,—Ten-necked by name, I am the son of the ascetic, Paulastya, who was born as the third son of Brahmā.' Thus accosted, O Rāma, by that lord of Rākshasas, that Dānava and foremost of Dānavas, Maya, learning that he was the son of the Maharshi, Paulastya, there desired in his heart to give away his daughter to him. And taking her hand with his own, Maya—lord of Daityas—laughing, said unto that lord of the Rlkshasas,—'This daughter of mine, O king, borne by the Apsarā, Hemā, this my daughter named Mandodari do thou accept as thy wife.' 'Well' thereupon the Ten-necked answered him, O Rāma. And lighting a fire, he took her hand. Maya, O Rāma, knew the curse of the sage touching him.[42] Knowing this, he gave away his daughter, having regard to the race of Rāvana's paternal grand-father; and he also conferred on him an exceedingly wonderful dart acquired through the most rigid austerities,—by which he wounded Lakshmana. Having thus wedded, that master—Lankā's lord—going (back) to that city, married his brothers. And Rāvana married the grand-daughter of Virochana (on the maternal side) named Vajrajwālā, to Kumbhakarna.—And Bibhishana obtained for his wife the righteous (damsel) named Saramā—daughter unto the high-souled—Sailusha—sovereign of the Gandharvas. (Saramā) was born on the shores of the lake, Mānasa. And while the lake, Mānasa, was swollen with water on the arrival of the rains, her mother, hearing her cries, affectionately said,—Saromāvarddhata—'O lake, do not swell,' and from this circumstance, her name became Saramā. Having thus wedded, those Rākshasas, taking each his wife, set about sporting there, like unto Gandharvas sporting in Nandana. And then was born Mandodari's son—Meghanāda. Him ye call Indrajit. As soon as he was born, Rāvana's son, formerly crying, emitted a tremendous roar resembling the rumbling of clouds. And, O Rāghava, Lankā was petrified at his voice; and (accordingly) his sire himself kept his name, Meghanāda. And, O Rāma, remaining hidden like a fire by fuel, Rāvana's son, rejoicing (the bosoms of) his father and mother, grew up in Rāvana's elegant inner apartments."

[41]The lines, namely, of her father and mother. The line of a mother as distinct from that of a father would be impossible under the present economy of Hindu society inasmuch as, as soon as a girl is married, she by that ceremony leaves her father's line and becomes incorporated with that of her husband. But this seems to have been otherwise in ancient times. This opens up an interesting social problem for the research of orientalists.—T.
[42]Respecting his birth.